॥ ॐ नमो भगवते वासुदेवाय ॥
॥ तृतीयोऽध्यायः - ३ ॥
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Discourse III
The story of the sage Cyavana and his wife Sukanyā;
the posterity of King Śaryāti (Preamble)
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श्रीशुक उवाच ।
शर्यातिर्मानवो राजा ब्रह्मिष्ठः स बभूव ह ।
यो वा अङ्गिरसां सत्रे द्वितीयमह ऊचिवान् ॥ १॥
सुकन्या नाम तस्यासीत्कन्या कमललोचना ।
तया सार्धं वनगतो ह्यगमच्च्यवनाश्रमम् ॥ २॥
सा सखीभिः परिवृता विचिन्वन्त्यङ्घ्रिपान् वने ।
वल्मीकरन्ध्रे ददृशे खद्योते इव ज्योतिषी ॥ ३॥
ते दैवचोदिता बाला ज्योतिषी कण्टकेन वै ।
अविध्यन्मुग्धभावेन सुस्रावासृक् ततो बहु ॥ ४॥
शकृन्मूत्रनिरोधोऽभूत्सैनिकानां च तत्क्षणात् ।
राजर्षिस्तमुपालक्ष्य पुरुषान् विस्मितोऽब्रवीत् ॥ ५॥
अप्यभद्रं न युष्माभिर्भार्गवस्य विचेष्टितम् ।
व्यक्तं केनापि नस्तस्य कृतमाश्रमदूषणम् ॥ ६॥
सुकन्या प्राह पितरं भीता किञ्चित्कृतं मया ।
द्वे ज्योतिषी अजानन्त्या निर्भिन्ने कण्टकेन वै ॥ ७॥
दुहितुस्तद्वचः श्रुत्वा शर्यातिर्जातसाध्वसः ।
मुनिं प्रसादयामास वल्मीकान्तर्हितं शनैः ॥ ८॥
तदभिप्रायमाज्ञाय प्रादाद्दुहितरं मुनेः ।
कृच्छ्रान्मुक्तस्तमामन्त्र्य पुरं प्रायात्समाहितः ॥ ९॥
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Śrī Śuka resumed : King Śaryāti, another son of Vaivaswata Manu, they say, was a master of the (highest) Truth, forming the subject-matter of the Vedas. It was he who authoritatively advised the ritualistic course of the second day at the sacrifice performed by the scions of the sage Aṅgirā. (1)
His daughter, Sukanyā by name, had eyes beautiful as a pair of lotuses. Gone to the forest (one day) with that girl indeed, he happened to visit the hermitage of the sage Cyavana. (2)
(While) remarking the trees in a grove (of the hermitage), surrounded (accompanied) by her girl companions, she perceived in the hole of an ant-hill a pair of bright things like two fire-flies. (3)
Impelled by destiny, the girl in her childish innocence actually pricked the two bright things with a thorn and (lol) a good deal of blood flowed from them. (4)
That very moment there ensued on this side the obstruction of stool and urine among the troops (that had escorted the king to that place). Astonished to discover this (phenomenon) the royal sage spoke to his men (as follows):—(5)
"Has any injury been wrought by you to the sage Cyavana (son of Bhṛgu) ? Obviously his hermitage has been profaned by someone amongst us." (6)
Seized with fear, Sukanyā (Śaryāti's daughter) submitted to her father, "Something (wrong) has been done by me. Ignorant as I was, two bright things have certainly been pierced by me with a thorn." (7)
Fear having been roused in him, on hearing that report (confession of his daughter), King Śaryāti gradually propitiated the sage buried underneath an ant-hill. (8)
Coming to know (from the drift of the sage's talk) of the latter's mind, the king gave away (the hand of) his daughter to the sage. Saved from the scrape (thereby), he asked leave of the sage and returned to his capital more cautious than before. (9) (1-9)
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सुकन्या च्यवनं प्राप्य पतिं परमकोपनम् ।
प्रीणयामास चित्तज्ञा अप्रमत्तानुवृत्तिभिः ॥ १०॥
कस्यचित्त्वथ कालस्य नासत्यावाश्रमागतौ ।
तौ पूजयित्वा प्रोवाच वयो मे दत्तमीश्वरौ ॥ ११॥
ग्रहं ग्रहीष्ये सोमस्य यज्ञे वामप्यसोमपोः ।
क्रियतां मे वयोरूपं प्रमदानां यदीप्सितम् ॥ १२॥
बाढमित्यूचतुर्विप्रमभिनन्द्य भिषक्तमौ ।
निमज्जतां भवानस्मिन् ह्रदे सिद्धविनिर्मिते ॥ १३॥
इत्युक्त्वा जरया ग्रस्तदेहो धमनिसन्ततः ।
ह्रदं प्रवेशितोऽश्विभ्यां वलीपलितविप्रियः ॥ १४॥
पुरुषास्त्रय उत्तस्थुरपीच्या वनिताप्रियाः ।
पद्मस्रजः कुण्डलिनस्तुल्यरूपाः सुवाससः ॥ १५॥
तान्निरीक्ष्य वरारोहा सरूपान् सूर्यवर्चसः ।
अजानती पतिं साध्वी अश्विनौ शरणं ययौ ॥ १६॥
दर्शयित्वा पतिं तस्यै पातिव्रत्येन तोषितौ ।
ऋषिमामन्त्र्य ययतुर्विमानेन त्रिविष्टपम् ॥ १७॥
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Having obtained the most irascible sage Cyavana for her husband, Princess Sukanyā, who had come to know his mind, and was (very) careful (too), tried to please him with her services. (10)
After the lapse of some time hence, the two Aświnikumāras (the celestial physicians) called at his hermitage. Receiving them with respect, the sage submitted, "Capable as you are, (pray) bestow youth on me. (11)
I shall bear you both a cup of that juice, even though (I know) you are not entitled to a potation of the Soma juice in a sacrifice. Be pleased (therefore) to make my age and exterior such as may be coveted by young women." (12)
Gladly accepting his prayer with the word "Amen" the two foremost physicians (of the gods) said to the Brāhmaṇa (the sage Cyavana) "Plunge you into this pool created by the Siddhas." (13)
Cyavana, whose body was stricken with old age and who was covered all over with (protuberant) veins, (nay) who was forbidding on account of his wrinkles and grey hair, was made to enter the pool by the twin Aświnikumāras, after they had spoken in these words. (14)
(Presently) there emerged (from the pool) three very lovely males of like appearance, captivating to women, adorned with wreaths of lotuses and ear-rings (of gold) and finely dressed. (15)
Finding them possessed of similar forms and a lustre resembling that of the sun, and failing to recognize her husband, that virtuous lady (Sukanyā) of charming limbs sought the two Aświns as her refuge (invoked their help in distinguishing her husband by standing apart). (16)
Pleased with her vow of fidelity, the two gods showed to her her husband and, asking leave of the sage, returned by their aerial car to heaven. (17) (10-17)
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यक्ष्यमाणोऽथ शर्यातिश्च्यवनस्याश्रमं गतः ।
ददर्श दुहितुः पार्श्वे पुरुषं सूर्यवर्चसम् ॥ १८॥
राजा दुहितरं प्राह कृतपादाभिवन्दनाम् ।
आशिषश्चाप्रयुञ्जानो नातिप्रीतमना इव ॥ १९॥
चिकीर्षितं ते किमिदं पतिस्त्वया
प्रलम्भितो लोकनमस्कृतो मुनिः ।
यत्त्वं जराग्रस्तमसत्यसम्मतं
विहाय जारं भजसेऽमुमध्वगम् ॥ २०॥
कथं मतिस्तेऽवगतान्यथा सतां
कुलप्रसूते कुलदूषणं त्विदम् ।
बिभर्षि जारं यदपत्रपा कुलं
पितुश्च भर्तुश्च नयस्यधस्तमः ॥ २१॥
एवं ब्रुवाणं पितरं स्मयमाना शुचिस्मिता ।
उवाच तात जामाता तवैष भृगुनन्दनः ॥ २२॥
शशंस पित्रे तत्सर्वं वयोरूपाभिलम्भनम् ।
विस्मितः परमप्रीतस्तनयां परिषस्वजे ॥ २३॥
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Intending to perform a sacrifice, King Śaryāti visited the hermitage of the sage Cyavana (once more) some time afterwards and saw by the side of her daughter (Sukanyā) a male possessing the effulgence of the sun. (18)
When she bowed at his feet, the king, who was not much pleased at heart as it were (to see her) and did not pronounce (on her in return for her salutation) his benedictions either, reproached his daughter (in the following pungent words):—(19)
"What is it that you intended to achieve, O vile lass (by this unworthy behaviour of yours)? Your husband, a sage adored by the (whole) world, has been betrayed by you in that, having deserted him, stricken as he is with old age and (therefore) not liked by you, you wait upon this vagabond as a lover! (20)
How has your reason embraced a wrong conclusion in that bereft of (all) shame, you (have taken it into your head to) harbour a paramour? This is indeed a stain on your family, O girl of noble pedigree! (By this reprehensible conduct of yours) you will (surely) hurl the family of your father as well as that of your husband into hell." (21)
To the father, who was talking in this strain, that girl of innocent smiles smilingly replied, "Dear father, he is (no other than) your son-in-law, the delight of the sage Bhrgu." (22)
She (then) related to her father the whole story—the way in which her husband had regained his youth and acquired a charming appearance. Astonished and supremely gratified (at this), the king (lovingly) hugged his daughter. (23) (18-23)
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सोमेन याजयन् वीरं ग्रहं सोमस्य चाग्रहीत् ।
असोमपोरप्यश्विनोश्च्यवनः स्वेन तेजसा ॥ २४॥
हन्तुं तमाददे वज्रं सद्योमन्युरमर्षितः ।
सवज्रं स्तम्भयामास भुजमिन्द्रस्य भार्गवः ॥ २५॥
अन्वजानंस्ततः सर्वे ग्रहं सोमस्य चाश्विनोः ।
भिषजाविति यत्पूर्वं सोमाहुत्या बहिष्कृतौ ॥ २६॥
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The sage Cyavana (then) enabled the heroic king (Śaryāti) to propitiate the Lord through a Soma sacrifice and by dint of his ascetic power bore a cup of the Soma juice to the two Aświnikumāras, even though they were not entitled to drink it. (24)
Full of indignation, Indra (who gets enraged in no time) took up his thunderbolt to kill the sage. (But) Cyavana (son of the sage Bhrgu) paralyzed the arm of Indra, holding the thunderbolt. (25)
From that time forward all (the gods and others) consented to a cup of the Soma juice being given to the two Aświns, who being physicians had heretofore been precluded from a share in the offerings of Soma juice. (26) (24-26)
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उत्तानबर्हिरानर्तो भूरिषेण इति त्रयः ।
शर्यातेरभवन् पुत्रा आनर्ताद्रेवतोभवत् ॥ २७॥
सोऽन्तःसमुद्रे नगरीं विनिर्माय कुशस्थलीम् ।
आस्थितोऽभुङ्क्त विषयानानर्तादीनरिन्दम ॥ २८॥
तस्य पुत्रशतं जज्ञे ककुद्मिज्येष्ठमुत्तमम् ।
ककुद्मी रेवतीं कन्यां स्वामादाय विभुं गतः ॥ २९॥
कन्यावरं परिप्रष्टुं ब्रह्मलोकमपावृतम् ।
आवर्तमाने गान्धर्वे स्थितोऽलब्धक्षणः क्षणम् ॥ ३०॥
तदन्त आद्यमानम्य स्वाभिप्रायं न्यवेदयत् ।
तच्छ्रुत्वा भगवान् ब्रह्मा प्रहस्य तमुवाच ह ॥ ३१॥
अहो राजन् निरुद्धास्ते कालेन हृदि ये कृताः ।
तत्पुत्रपौत्रनप्तॄणां गोत्राणि च न शृण्महे ॥ ३२॥
कालोऽभियातस्त्रिणवचतुर्युगविकल्पितः ।
तद्गच्छ देवदेवांशो बलदेवो महाबलः ॥ ३३॥
कन्यारत्नमिदं राजन् नररत्नाय देहि भोः ।
भुवो भारावताराय भगवान् भूतभावनः ॥ ३४॥
अवतीर्णो निजांशेन पुण्यश्रवणकीर्तनः ।
इत्यादिष्टोऽभिवन्द्याजं नृपः स्वपुरमागतः ।
त्यक्तं पुण्यजनत्रासाद्भ्रातृभिर्दिक्ष्ववस्थितैः ॥ ३५॥
सुतां दत्त्वानवद्याङ्गीं बलाय बलशालिने ।
बदर्याख्यं गतो राजा तप्तुं नारायणाश्रमम् ॥ ३६॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां नवमस्कन्धे तृतीयोऽध्यायः ॥ ३॥
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Uttānabarhi, Ānarta and Bhūriṣeṇa—these were the three sons of Śaryāti; from (the loins of) Ānarta sprang up Revata. (27)
Having built a city called Kuśasthali (Dwārakā), in the heart of the ocean, and ensconced in it, the latter ruled the Ānarta (the modern Gujarat) and other territories, O subduer of enemies! (28)
A hundred excellent sons, of whom Kakudmi was the eldest, were born of Revata. Taking his daughter, Revati (with him) Kakudmi went to Brahmaloka (the highest heaven), which is uncovered by the sheaths of Rajas (passion) and Tamas (ignorance), in order to ask Brahmā (the highest ruler of this material world) about a (suitable) match for the girl. As (however) music was going on (there), Kakudmi failed to get an opportune moment (to broach the matter) and tarried a while. (29-30)
At the end of the performance he bowed low to Brahmā (the first created being) and spoke out his mind (to the latter). Hearing his submission, the glorious Brahmā (the creator) heartily laughed and spoke to him as follows:—(31)
"Oh, (dear) king, whoever might have been thought of (by you when you placed your foot here) have (all) been swept off by Time. We hear no more even of the races of their sons, grandsons and great grandsons. (32)
Time computed at (the figure of) thrice nine (twenty-seven) revolutions of (all) the four Yugas (Satya, Tretā, Dwāpara and Kali) has (since) rolled by. Therefore, go; there is (now) the mighty Baladeva, a part manifestation of the supreme Deity. (33)
Give away this jewel of a girl, O Kakudmi, to that jewel among men. For removing the burden of the earth, the almighty Lord, the Protector of created beings, the very hearing and chanting of whose glories and names is sanctifying, has (Himself) descended (on earth) alongwith His (aforesaid) part manifestation (Lord Balarāma)." Thus instructed by and bowing to Brahmā (the birthless one), the king (Kakudmi) returned to his capital (Kuśasthali), deserted (already) for fear of Yakṣas by his brothers, staying here and there (in various quarters). (34-35)
Giving away his daughter (Revati) of faultless limbs to the powerful Balarāma, the king retired to the hermitage of the (divine) sage Nārāyaṇa, known by the name of Badarikāśrama, in order to practise austerities. (36)
Thus ends the third discourse, in Book Nine of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārīsa-Sarhhitā. (27-36)
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